the maharshi nov-dec

8/8/2019 The Maharshi Nov-Dec

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The Maharshi

NOV/DEC 2010 VOL. 20, NO. 6

THE SRI RAMANAGITAOF B. V. NARASIMHASWAMIPART IX

While B. V. Narasimha Swami was residing in Sri Ramanasramam, around the year 1930, he took up theproject of recasting Ganapati Munis Sri Ramana Gita in its original conversational form. For a full introduction

to this recently discovered manuscript see the July/August 2009 MAHARSHI newsletter.

In the present issue, we continue with the next three chapters found in the manuscript Chapter XIII, Women

and Self-Realisation, Chapter XIV Jivanmukti and Chapter XV, What are Sravana, Manana and Nididhyasana?

Chapter XIIIChapter XIIIChapter XIIIChapter XIIIChapter XIII

WWWWWomen and Self-Realisationomen and Self-Realisationomen and Self-Realisationomen and Self-Realisationomen and Self-RealisationOn the 21st of August, 1917, Kavyakantha Ganapati

Sastri approached Maharshi to solve the following two

doubts arising in the mind of Visalakshi, his wife, who

had gone through Tara Vidya and PanchadasakshariMantra Japa and other spiritual courses.

Question 1: If a woman has attained Self-

realisation and finds further stay as a member of a

domestic circle a hindrance, can she, consistent with

the Sastras, leave home and all and become a

sannyasini or hamsini?

Maharshi: For those who are fully ripe in Self-

realisation there is no gender bar as to the assumption

ofsannyasa asrama in the Sastras.

Question 2: When such a lady is aJivanmukta, i.e.,

released from bondage while in the flesh, and in thatcondition throws off her mortal coil, how should her

body be dealt with, by cremation or by burial?

Maharshi: There is no difference between the sexes

with respect to the attainment ofJnana, Realisation, or

Mukti, release from bondage. A female Jivanmuktasbody should not be cremated, for a Jnanis body is atabernacle of the Divine. Whatever objections are urged

against the cremation of a maleJnani, apply with equalforce to the cremation of a femaleJnanis body.

Chapter XIVChapter XIVChapter XIVChapter XIVChapter XIVJivJivJivJivJivanmanmanmanmanmuktiuktiuktiuktiukti

On the night of the same day (21-8-1917)

Venkatesa Sastriar came to Skandasramam and requested

Maharshi to explain fully the state ofJivanmukti (i.e.

release from bondage while yet in the flesh).M.: AJivanmukta is a person who, while yet in theflesh, has realised theAtman, and continues firmly in

that state of Realisation unaffected by the vasanasarising either from books or contact with the world.

Realisation is only one. There is no difference in it

and freedom from bondage is also one and the same

alike for one who casts off the body and for the one

who retains the body. It is the latter, however, who is

referred to by the termJivanmukta. The Scriptures saythat such released or blessed souls are found in

Satyaloka. But in the matter of Realisation, i.e. innerexperience, there is no difference between theinhabitants of the Satyaloka and theJivanmukta; nor isthe experience of the Self-realised one who has cast off

his body and become one withBrahman different fromthat of the above two. All these three are equally free

from bondage and equal in their realisation of the Self

Salvation (Mukti) is the same, though to one with fixedideas of difference, the experience may appear to be

different in the above three cases.


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The Scriptures say that theJivanmuktasjiva (ego)

is absorbed intoBrahman even on this earth. When theJivanmukta continues his tapas and it becomes mature,

after some time he thereby develops several siddhis.Some develop the power to overcome the density in

their body which thereafter ceases to be a matter fortouch. Their bodies cease to be of dense material and

become aerial, or like a flame of light, and are known

as Pranavakara (i.e., of the form ofPranava,Om). Yet

others lose even that degree of substantiality and

overcome even the rupa (form), rasa (taste), gandha(smell), etc. nature of the original human frame and

become pure Chinmaya, thought-bodies. These siddhis

may be attained very quickly in respect of their bodies

by favour of the gods. There is no superiority or

inferiority amongst the Self-realised to be inferred from

the possession or non-possession of such siddhis. TheSelf-realised one is always free (Mukta).Such freedom orMukti is attained by the wise one

who passes from his Sushumna-nadi in the upwardpath by theArchinathi Margam; by the light of wisdom

emanating there, Mukti is attained. By the Grace ofthe Lord, the upasaka whose mind is matured by yoga,attains this excellentNadi-dwara Gati. To him comesthe power of traversing all worlds at pleasure, entering

into any body at pleasure, and granting all boons to

anyone at pleasure.

Some say that Kailasam (the Seat of Siva) is theplace to which released souls go; others say it is

Vaikuntam (the abode of Vishnu), yet others say it is

Surya-Mandalam, the orb of the Sun. All these worlds

to which these released souls go are as real and

substantial as this world is. They are all created within

the Swarupa by the wonderful power ofSakti.

Chapter XVChapter XVChapter XVChapter XVChapter XVWhat arWhat arWhat arWhat arWhat are Srave Srave Srave Srave Sravana, Manana and Nididhyana, Manana and Nididhyana, Manana and Nididhyana, Manana and Nididhyana, Manana and Nididhyasana?asana?asana?asana?asana?

22-8-191222-8-191222-8-191222-8-191222-8-1912Kavyakantha: Pray Sir, what are Sravana,

Manana and Nididhyasana?Maharshi: These terms have several meanings

each to some extent derived from or connected with

the other.

Take Sravana first: According to some, it is only

the hearing of Scriptural texts (Veda vakya) withadequate explanation (Vyakhyana) from a Guru, which

constitutes Sravana. But others disregard this and sayeven if what is taught is not the text from the Vedas or

a comment thereon, but is couched in the vernacular

it is still Sravanam if (1) the Guru that impartsinstruction is himself Self-realised, and (2) if his

words throw light, i.e., teach Self-realisation.

You may take it that (a) whether listening to the

Gurus recital of scriptural texts or to the Gurus ownwords, or otherwise, by merit acquired in previous

births, (b) or if the voice is heard within and an idea

is formed in your mind that the underlying truth or

root of the I-idea, or idea of personality, is not the

body, then truly you have had Sravanam. Above allnote the fact that Sravanam is not the mere falling ofsound on the ears. It involves paying attention toAtma

Vichara, enquiry into the Self.Then let us takeManana:Some say Manana is Sastrartha Vichara, or

enquiry into the import or effect of Sastras (scripture)Well, it is more correct to note what is essential and

say that Manana is devoting the mind to Atma

Vichara, i.e., enquiry into the Self.Finally let us consider what isNididhyasana:

Some say that a thorough knowledge ofBrahmanor Atman is Nididhyasana, provided only that thatknowledge be free from doubt and not conflict with

the Sastras.

This definition, however, will fit in even for a

bare intellectual grasp of the subject mentioned, even

though it may be unattended by Realisation. Merestudy of the unity ofjiva andIswara from the Sastrasdoes not ensure Realisation, even if it be free from

doubt or delusions such as I am the body and these

phenomena are real, etc. The mere study of hundreds

of Sastras will not remove doubt and delusion. No

doubt these Sastras, studied with faith, do remove

such doubt and delusion, but such removal is not

permanent, as faith often weakens and the man

begins to waver. It is only Realisation that can ensure

a rooting out, i.e., the permanent removal of these

obstacles of doubt and delusion.When the mind or jiva goes through various

outside experiences, even by exploring hundreds of

Sastras, without realising and staying in the Atmanone does not obtain what is styledAparoksha Jnana,i.e., Self-Illumination directly realised. If, however

one has obtained such Realisation, then one gets

Sakshatkara, or immediate knowledge of the Self, andthat is Moksha that is the highestNishta.


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ON Sunday, 10-10-2010, about 6 PM, Indira Bhatt,a well-known and revered devotee of BhagavanSri Ramana, took her last earthly breath in the arms of

her son Virat in Woodbridge, New Jersey. Manganlal

Bhatt, her husband, who had passed away 19 years

earlier, first heard Sri Ramanas name at a Jayanti

program in Bombay in 1947, but not until one day in

1952 when he devoured a handful of books about the

sage did he become totally dedicated to Bhagavan.

Indira, his wife, who was devoted by nature,

immediately recognized The Maharshis divinity and

joined her husband in his total devotion to the Master.

Baa (all the devotees called her Baa, which means

Mother) was an invaluable and consistent source of

inspiration to devotees of Arunachala Ashrama. Her

presence will be sorely missed, not just by her

immediate family, but by all who knew her. Her three

daughters, Chhaya, Maya, Geeta, her son Virat, and

many grandchildren survive her. We wish to express

our sincere condolences to them all.

Dennis Hartel was asked to say a few words at her

funeral ceremony on 10-13-2010. He said:

It has been one of the most fortunate experiences

of my life to have known Baa, and I am sure that you

all feel the same way. She stood out as a solid edifice

of peace, of nobility, of kindness, love, compassion and

clear vision. I was never adequately spiritually evolved

to fathom the depth of her devotion, knowledge and

surrender to Bhagavan. But I, like many others, would

instantly feel the cool breeze of peace and devotion in

her presence. Invariably, immediately upon seeing her,

a cool, fresh breeze would wash over me. That

refreshing breeze of peace emanated from the heart of

her being.

Baa had a natural motherly love for all. Herpersonal well-being was the least of her concerns. When

she focused her mind outwardly, she only thought of

others with genuine love and solicitude. And she

always managed to bring out the best in us because her

heart was so pure and she saw only what was good and

noble in us, like a blemishless mirror that reflected back

to us all the good and great that was within us. In all

the years that I knew her I never once heard her say an

unkind word to anyone or about anyone. She was

always awake to the true purpose in life and there she

fixed her whole heart and soul. Her life was a testimony

to complete surrender and devotion to Bhagavan.

I can never forget when she first visited the Nova

Scotia Ashrama 25 years ago. Every day, for most of the

day, I would see her sitting crossed legged on the living

room couch, silently engaged in her japa. Never were

there any discussions or distractions for her. She was so

simple and pure. That picture of her sitting on the couch

in that state of devotion has been permanently fixed in

my mind.

Baa had an endearing love for all her children and

grandchildren, and I observed she had particular

affection for Henaz and Chancy. Why? Simply because

these two granddaughters were raised in her presence

and they were totally devoted to her. She reciprocatedtheir love and devotion unreservedly. In Baa they found

one fully anchored, abiding beneath the turbulent

surface of worldly life. By daily touching base with

her they were pulled into those waters of peace and

purity wherein she dwelt.

Baas departure is a great loss to us all. But that

loss is far outweighed by what we gained in her

company. Her presence in our midst was surely

Bhagavans gift to us.

The life and teachings of Bhagavan Ramana begin

and end with the experience of death. By searchingone pointedly within Who is it that dies? What is

death? and Who am I? he discovered his true eterna

Being, free from death and birth. Baa was not lost in

the trivialities of this life. She knew that her real being

was that which lived beyond this birth and death, so

she focused her attention solely on that. I sincerely pray

that all of us, her children, learn from her this lesson of

life and fix our heart and soul, as she had done, on that

deathless Self in the Heart of all beings.

Remembering Indira Bhatt


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Pilgrimage to ArunachalaBy Prof. S. Nagachandran

The author of this article is a retired professor from

Princeton University. He lives in Long Island and oftenvisits the New York Arunachala Ashrama. We have been

waiting for many years for him to write about his visit

to Bhagavan as a 14-year-old boy in 1950.

Sixty years have passed. Bhagavan Ramana attainedMahasamadhi on April 14th, 1950. My visit to Tiruvan-namalai and to the Sage of Arunachala in January 1950 is

still fresh in my memory. I thought at this late stage of my

life I should share my experience with devotees.

My father, Dr. N. Suryanarayanan, was a promi-

nent eye surgeon of Madurai. Athough he had nevervisited Sri Ramana Maharshi before, one day in

January 1950 he announced to the family that we

should all get ready to leave for Tiruvannamalai. In

the morning he had read about Bhagavans illness in

The Hindu and immediately decided that we should

go. The Maharshi is not keeping good health. We

must go and see him, he said. He also said that we

were distant relatives of the Maharshi. I was 14 years

old at the time and was excited with anticipation to

see Bhagavan. My father was an ardent devotee of

Shirdi Sai Baba, so I was a little surprised at his sudden

interest in Sri Ramana.

In the evening we took the express train from

Madurai to Virudachalam Junction. We reached

Virudachalam about 3 A.M. where we had to change

to another train for Tiruvannamalai. I could not sleep

on the train as I was too excited, even thrilled, at the

thought of seeing Bhagavan.

Before dawn the passenger train slowly started

moving out of the station for Tiruvannamalai. It was a

bit chilly and a gentle breeze was blowing. Soon thesun began to rise on the eastern horizon and the

beautiful rice fields, trees and blue lakes were bathed

in its light. As we approached our destination I saw at

a distance the holy Arunachala Mountain reflecting

the golden rays of the morning sun. That wonderful

sight, coupled with the anticipation of Bhagavans

darshan, filled my heart with the cool breeze of His

divine presence even before I set my eyes on him.

This early morning arrival at Arunachala made a

lasting imprint on my mind and heart.

Disembarking from the train we immediately set

out for the Ashram. Our transportation andaccommodations were all prearranged by the Ashram

and we soon settled in our rooms where we bathed

and got ourselves ready for Bhagavans darshan. In

the meantime, Bhagavans brother, Sri Niranjananda

Swami, came to our room and took my father to see

Bhagavan and discuss his health problems. While my

father was in the small room where Bhagavan rested

[the Nirvana Room] he observed the Unani

(Homeopathic) physician cleaning and bandaging

Bhagavans cancerous wound. He was amazed at the

indifference Bhagavan showed to his body during this

long procedure. Once the treatment was over

Bhagavan slowly walked out of his room, came to the

New Hall and reclined on the stone couch.

When Bhagavan sat down there was a large group

of devotees sitting there singing. Then all became still

as we fixed our gaze on Bhagavans holy countenance

The Maharani of Baroda was there with a large

cine camera. The Sarvadhikari temporarily took away

the camera from her because he said that in

Bhagavans state of health we should not take moviesof him. I also had a box camera with me and was eager

to take some photos, but didnt because of what the

Sarvadhikari had said to the Maharani.

When we settled down in the hall before

Bhagavan, my youngest brother, who was three-and-

a-half years old at the time, was sitting on my fathers

lap. He suddenly got up, ran straight over to Bhagavan

and asked him why he was sitting there naked. We all


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knew that Bhagavan wore only a loincloth, but my

brother could not understand why. Everyone gathered

was amused at my brothers innocent observation and

question. Bhagavan seemed especially delighted and

beamed with a wonderful smile on his face. Then my

brother sat down in front of him, at his feet, for nearlytwo hours quietly, hardly moving. The pure and

spontaneous rapport between Bhagavan and my

brother enchanted everyone. I distinctly remember

seeing a radiant glow emanating around Bhagavans

head while I looked at him. I was so captivated by his

presence that I felt for certain that my unspoken

feelings of devotion and reverence which spontane-

ously poured out of my heart were understood and

accepted by him. This was an unforgettable experience

that time and space could never erase, as I feel Bhagavan

Ramana has always been with me since that day.

After Bhagavans darshan our family toured

around the town and mountain to see many of the

places where he resided before coming to settle at

Sri Ramanasramam.

In the evening we once again sat before Bhagavan

and had his darshan. And again I witnessed the auraemanating from Bhagavan and experienced that same

indescribable presence. This scene will be etched in

my memory as long as I live.

When I think of Bhagavan, verse six in Chapter

Fifteen of theBhagavad Gita comes to mind:

na tad bhasayate sooryo na shashanko na pavakah

yadgatva na nivartante tad dhama paramam mama

My supreme Divine abode is not illuminated by

the material sun, moon, or fire. A soul who reaches that

Divine abode does not return to this mundane world.

Upcoming PrUpcoming PrUpcoming PrUpcoming PrUpcoming Prooooogggggrams at Arunachala Ashramarams at Arunachala Ashramarams at Arunachala Ashramarams at Arunachala Ashramarams at Arunachala Ashrama86-06 Edgerton Blvd.

Jamaica Estates, New York 11432

Tel: 718.560.3196 / [email protected]

Sunday 21 November

Mahanyasa Purvaka Rudrabhishekam

Celebrated during Kartika Deepam Day, the day in which the beacon is lit on the summit of theholy hill of Sri Arunachala

7:30 AM to 7:45 AM Ganapati Puja

7:45 AM to 9:00 AM Mahanyasa Parayanam

9:00 AM to 10:30 AM Arunaprashna Sahita Panchamruta Abhishekam

11:00 AM to 3:00 PM Rudrabhishekam with Ekadasha Rudra Parayana

Saturday 18 December

The Bhagavad Gita Parayanamn

9.00 AM - 10:00 AM Ganesha Puja, Krishna Abhishekam with Rudram & Purusha Suktam

10:00 AM - 12:30 PM Bhagavad Gita Parayanam

12:30 PM - 01:00 PM Aarati and Mantrapushpam

Sunday 26 December

131st Jayanti of Bhagavan Sri Ramana Maharshi

11:00 AM - 1:00 PM

All the programs are followed with prasad (lunch)


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Sri Ramana Meditation RoomMiami, Florida

Seekers and devotees are welcome to attend daily

meditation in Miami.

For information please contact:

[email protected] / 786.277.2982

How the Maharshi Came to Meby G. N. Daley

ON August 13th, 1966 his Grace descended on melike a lightning flash. I cannot describe the natureof it; that can only be experienced. I can only describe

the way in which it was bestowed and the nature of the

awakening which it brought about.

It came upon me in one of those dreams which are

not the result of mental activity but which one

recognises when one wakes from them as direct

experience or communication.

In the dream I was standing at the head of a bus

queue. When the bus arrived it did not stop where I

was standing but a few yards away, so that those who

were at the end of the queue were the first to get in and

I was the last. By the time I did get in all the seats were

occupied and I had to stand in the middle of the

gangway between the two rows of seats. Several people

who had been standing near me in the queue, seeing

this, began to protest that I ought to have a seat, all

speaking together. It was in the midst of this hubbub

that Bhagavans Grace struck hard and decisively

completely silent and formless. This body I called mine

in which my consciousness was still functioning as

my ego suddenly changed and grew taller, broader

and sturdier. I was also aware of a change in featuresand the gentle smile of Bhagavan was superimposed

on the face. The physical changes were accompanied

by an experience of pure universal consciousness and

bliss. In the first few moments of this Beingness a few

thoughts lightly crossed the mind. How can I tell these

people that I am here? How can I possibly explain

this to them? What does it matter if I sit in a front

seat or at the back or just stand in the middle? I am

here Now. Bliss and Beingness were both inside and

outside the body. Then these thoughts subsided leaving

only the bliss of pure awareness.I am quite unable to describe the reality of this

experience of Bhagavans Grace. It did not matter

where I was because I Am includes both space and

time. Whether Bhagavans consciousness entered mine

or whether he drew mine into his I do not know; only

that Bhagavan was experienced within and that he is

still within me now.

Implicit in his Grace were also instruction

initiation and obligation. The instruction was to

continue Being, and the initiation was in the Beingness

the sharing or the joining of his consciousness withmine. The obligation lies in assisting others who may

need help or guidance.

So strong is the I-current now that a certainty has

arisen that I was never born. And if this question is

referred to the mind the answer which arises is, How

can you have been born? You are Now and you always

were and always will be Now.

The following analogy may further explain the

nature of his Grace. Consider us all to be satellites in

orbit around the Centre, the Heart; then suppose one

of these, by Bhagavans guidance, slows down until a

spiralling motion sets in. Then, by his Grace, it stops

dead in its track and plummets right into the centre

After having there absorbed his Grace, it is free once

more to return into orbit but in doing so no longer sees

the Heart as being exclusively in the centre but in itself

also and in all the others who are orbiting the centre

In fact, the Heart is everywhere.

The Mountain Path, 1967


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THE MAHARSHIis a free bimonthly newsletter published by Arunachala Ashrama, Bhagavan Sri Ramana

Maharshi Center, New York. To subscribe online or access all back issues, please visit www.arunachala.org/

newsletters. Books, DVDs and audio CDs on Sri Ramana Maharshi are also available at

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